How we make discoveries

In trying to make discoveries, we are trying to uncover knowledge of HIDDEN realities. It appears impossible to uncover knowledge of hidden realities. How can we evaluate results? (How can we find out whether they are true or even good approximation when we cannot compare them to the hidden realities?) But we are often able to do things which appear impossible; it depends on whether we have chanced onto, or discovered, or invented, the relevant OPERATING PRINCIPLES. It appeared impossible to fly to the moon in one lifetime. We discovered the principle of the rocket. If we can discover the operating principle for making discoveries, we know how we make discoveries. In this paper, I show step by step how we can discover this operating principle.     

现代心理学关于单词识别的研究——单词识别的理论模型简介

心理学家近年来的研究一致发现,单词识别受词形、语音、刺激强度、语境、词频、词义等多种因素的影响。但是,关于这些因素的作用机制,各家的看法却颇不相同。本文较详细地介绍了国外几家有代表性的理论模型。这对于我们揭示汉语词字识别的基本过程将具有一定的参考价值。     

在回忆性同一判断中汉字信息提取的研究

继《再认性同一判断中汉字信息的提取》一文之后,我们作了《回忆性同一判断中汉字信息的提取》的研究,进一步研究了在同一性判断中汉字信息的提取问题,旨在比较在回忆与再认条件下人们对汉字信息提取的特点。结果表明,在回忆条件下意同判断的反应时最长,音近其次,形似最短。形似与意同判断,音近与意同判断间反应时差异显著,音近与形似之间不显著。 与前次实验相比。在回忆条件下语音的作用提高了,但形的作用仍然很大,说明字形与字音的编码对提取语义信息都有重要作用。同时,在回忆条件下,特征干扰都大于一般分心物的作用,说明单词的各种特征都影响到汉字信息的提取。     

乳头体和隔区在大鼠条件性味觉痕迹的形成和保存中的作用

本工作是在前一工作的基础上,进一步研究分别电损毁有关回路的乳头体、隔区,对以糖精水为条件刺激。氯化锂腹腔注射引起中毒作为非条件刺激的条件性糖精厌恶痕迹的形成和保存的影响。结果表明,无论是损毁乳头体,或者隔区,对条件性糖精厌恶痕迹的形成和保存均无影响。说明在本实验条件下,这种条件性味觉痕迹的形成与保存,不依赖边缘系统的乳头体、海马、隔区这些回路的参与,这就进一步说明味觉信号的记忆确有其不同于视、听觉信号的记忆的机制的。     

速示下再认汉字的某些特征

成人和小学生在速示条件下再认汉字和双字词,结果表明,成人和小学生再认不同结构类型的汉字有共同的规律:结构上属于两边对称的字较易再认,半包围型的字较难再认。成人和小学生在再认过程中抽取汉字的特征也有共同之点:对左右结构型的字往往抽取字的右下角的笔划,对半包围型的字则往往抽取字的左上角的笔划。不同再认的方式(读出和指认)对再认的成绩有明显的差别。在指认条件下由于有视觉反馈,再认成绩大为提高。本实验的结果对识字教学和机器自动识到汉字装置的设计,可能有某些参考意义。     

The myth of regaining control: Ostracism increases superstitious tendencies

Whether and how interpersonal experiences predispose people to show superstitious tendencies have been largely unexamined by past studies. By adopting a multimethod approach, three studies tested (a) whether ostracism increases superstitious tendencies through thwarted perceived control, (b) whether the dispositional need for closure moderates the effect of ostracism on superstitious tendencies and (c) whether restoring ostracized people's thwarted control weakens their superstitious tendencies. The results revealed that ostracized participants had higher superstitious tendencies than nonostracized participants did (Studies 1–3). Moreover, thwarted control mediated the effect of ostracism on superstitious tendencies (Study 2). In addition, the dispositional need for closure moderated the effect of ostracism on superstitious tendencies, such that the effect was stronger among participants with a high need for closure (Studies 1–2). Finally, restoring ostracized participants' perceived control weakened the effect of ostracism on superstitious tendencies (Study 3). Altogether, these findings feature the essential role of thwarted perceived control in understanding the link between ostracism and superstitious tendencies and the implication of control restoration in weakening the link. They also highlight the importance of dispositional characteristics in moderating people's responses to superstitions following ostracism and related forms of interpersonal maltreatment.     

The public good that does the public good: A new reading of Mohism

Mohism has long been misrepresented. Mo‐tzu is usually called a utilitarian because he preached a universal love that must benefit. Yet Mencius, who pined the Confucian way of virtue (humaneness and righteousness) against Mo‐tzu's way of benefit, basically borrowed Mo‐tzu's thesis: that the root cause of chaos is this lack of love—except Mencius renamed it the desire for personal benefit. Yet Mo‐tzu only championed ‘benefit’ to head off its opposite, ‘harm’, specifically the harm done by Confucians who with good intent (love) perpetuated rites that did people more harm than good. Mo‐tzu wanted his universal love to be the public good that would actually do the public good (i.e. benefit the collective). And he derived this from Confucius’ teaching of ‘Love (all) men’ and his Golden Rule: Render not what others would not desire. No man desires harm. As a critic of Confucian rites (especially the prolonged funeral), Mo‐tzu worked to replace the blind custom of rites with his rational measure of ‘rightness’: what is right must do good (i.e. benefit the intended recipient). It is not true that Mohists were ‘joyless’ ascetics; they would gladly celebrate a good harvest with wine and folk song—not expensive court music—with the people. Since Mohist discourse is ‘public’ (that is, accountable), it is also only proper that what is ‘right’ should be outer (means‐end efficacy) and not inner as Mencius would insist.     

汉字词特征语义提取的实验研究

本研究运用语义判断的方法,对汉字词特征语义的提取做了初步的探讨,被试是28名大学生。实验结果表明,汉字形声字的义符在汉字词定义特征语义提取中有重要作用,在义符与词义一致时,能加速词的定义特征语义的提取。义符对词的特有特征的语义提取无作用,而特有特征的强度能很好地预测提取时间。本研究还发现,词的熟悉性和该词距其上属的语义距离对词的定义特征的语义提取亦有重要影响。     

句子理解的实验研究

在三种不同的条件下,对人验证句子的过程作了比较研究。结果表明,无论在哪种条件下,验证不同类型句子的时间模式是一致的。在句子-图形验证任务中,不管这些图形是抽象的符号还是与常识有关的具体事物的图形,其加工所需的时问基本上是相同的。但是,句子-常识验证所需的时间,要比句子-图形验证的时间明显地短。实验还表明,否定词在句中的位置,对句子的理解有一定的影响。     

故事图式在故事理解中加工机制的初步实验研究

本实验利用两种不同回忆方式、两个双情节故事和小五、高一和大二共120名被试,初步研究了故事图式在故事理解中的加工机制。结果表明:(1)故事图式的加工机制主要表现为两级剪辑,特别是二级剪辑;(2)故事图式可以通过一定的方式来处理无关信息;(3)故事图式中与故事语法各类节点相对应的加工单元的力量是不同的,且因年龄而异。